2 Timothy 1:13

ὑποτύπωσιν ἔχε : A resumption of the exhortation which was broken off in 2 Timothy 1:9. This command is strictly parallel to that which follows: ὑποτ. ὑγιαιν. ἤκουσας corresponds to, and is the external expression of, τὴν καλ. παραθήκην; ἔχε corresponds to φύλαξον; and ἐν πίστει Ἰησοῦ to διὰ ἡμῖν.

ὑποτύπωσιν ὑγιαινόντων λόγων : The gen. is that of apposition: a pattern, sc. of faith, expressed in sound words. The phrase marks an advance on the μόρφωσις τῆς γνώσεως (Romans 2:20) or μόρφ. εὐσεβείας (2 Timothy 3:5). It happily suggests the power of expansion latent in the simplest and most primitive dogmatic formulas of the Christian faith.

ἔχε has the same strengthened signification as in 1 Timothy 1:19, where see note.

ὑγιαινόντων λόγων : See note on 1 Timothy 1:10.

ὦν … ἤκουσας : Alf. notes that the use of ὧν rather than ἤν shows that ὑγιαιν. λόγ. and not ὑποτύπ. is the chief thing in St. Paul's mind. It is obvious that Timothy could not have heard the ὑποτύπωσις, which is a concept of the mind expressed in many sound words heard on various occasions. As to the translation, von Soden agrees with Hort, who insists on “the order, the absence of τὴν, and the use of ἔχε ” as compelling us to render, “Hold as a pattern,” etc. This rendering would favour Hort's conjecture that “ ΩΝ is a primitive corruption for ON,” i.e., “Hold as a pattern of sound words the word which thou hast heard,” etc. But the absence of the article is such a marked feature in the Pastorals that no argument can be based on it here.

Bengel calls attention to the change in order in 2 Timothy 2:2. Here, παρʼ ἐμοῦ ἤκουσας, the emphasis being on St. Paul's personal authority; there, ἤκουσας παρʼ ἐμοῦ, because of the antithesis between ἤκουσας and παράθου.

ἐν πίστει, κ. τ. λ.: See note on 1 Timothy 1:14. This clause must be joined with ἔχε, not with ἤκουσας, nor with ὑγιαιν. λόγ. only: as given in faith, etc. (von Soden),